Priest Stuff

Tuesday, November 28, 2017

KAGANAPAN NG BUHAY: The Quadricentennial Celebration of the feast of the Black Nazarene in Quiapo (1606-2006)

c/o http://images.gmanews.tv/

HISTORICAL BACKGROUND

The last major order to come to the Philippines which also played an important role in the evangelization of the country is the Order of Augustinian Recollects (OAR). On May of 1606, the first group of the Recollect missionaries composed of ten priests and four brothers arrived in Cebu[1]. They eventually landed on the shores of Manila, bringing with them from Mexico the life-size image of Our Lord and Savior Jesus Christ genuflected under the weight of the cross which was popularly called as “The Black Nazarene”. The image was enshrined at the first Recollect church in Bagumbayan (now part of the Rizal Park), which was inaugurated on September 10, 1606, and placed under the patronage of the glorious precursor and martyr, St. John the Baptist[2].

Two years after, the revered image was transferred to the Recollect church dedicated to St. Nicholas of Tolentine in Intramuros. The Recollect Fathers vigorously promoted the devotion that in a short span of 15 years the Confradia de Jesús Nazareno was established on April 21, 1621 which eventually gained papal approval. Some time in the 18th century, the then Archbishop of Manila, Basilio Sancho, directed the traslación (transfer) of the image of the Nazareno to the Church in Quiapo, again providently placed under the patronage St. John the Baptist. The devotion attracted an even bigger following throughout the country[3].

The 'traslacion' from Luneta to Quiapo.

The uniquely Filipino devotion merited the sanction and encouragement of two Popes, Innocent X in 1650 with a Papal Bull canonically establishing the Confradia de Jesús Nazareno, and Pius VII in the 19th century, by granting indulgence to those who piously pray before the image. The image survived the great fires that destroyed Quiapo Church in 1791 and 1929, the great earthquakes of 1645 and 1863, and the destructive bombing of Manila in 1945 during World War II[4]. After four hundred years, the Filipinos’ devotion to Our Lord continues to grow and nourish the faith of the people.

THE QUADRICENTENNIAL CELEBRATION

On January 8, 2007, a great number of devotees flocked to the Quirino Grandstand at the Luneta and the Quiapo Church to pay homage to the image of the Black Nazarene. It is a part of a two-day celebration of the feast which highlighted the first half of the Jubilee Year declared by Most Rev. Gaudencio Cardinal Rosales , DD from May 31, 2006 to June 1, 2007 in honor of the fourth centenary of the Black Nazarene.

Many of the devotees arrived clad in burnt red color and made a pilgrimage on barefoot. Many were keeping vows (panata) to the Black Nazarene in exchange for favors. They prayed in front of the image, touched it, and venerated it for a longer period of time without the stress and tension caused by the usual impatience of the crowd that waits for the image to leave the church for the annual procession.

At 6:00 a.m. of the following day, January 9, a high mass was celebrated by Cardinal Rosales, followed by an “agape” or sharing of food by the devotees. A paseo de banda or parade of bands, Parangal kay Nazareno performance of brass bands and Bayanihan Dancers was held at about 9:00 a.m. After the image was brought to Rizal Park in a motorcade on January 8 for the overnight vigil and other activities, it was returned to Quiapo Church at noontime of January 9 in a solemn procession on a longer route. In effect, it re-enacted the traslación.

AN EXPERIENCE OF THE MIRACLE OF THE BLACK NAZARENE

I was beginning to feel that I will be sick because of the climatic change and the holiday stress which prompted me to take a rest. This happened on the evening of January 6, 2007. My sore throat became worst and my body temperature increased. I woke up at 4:00 am the following day shivering. My mind tried to control my body and I was still able to conduct a canonical interview and baptize 16 children on Epiphany Sunday. But in the afternoon until the morning of that day, I was terribly ill again. I became anxious about my assignment in 'popular religiosity'. How can I attend and observe the Quiapo festivity if I can’t even stand without feeling drowsy? We eventually learned that a group of Central seminarians will be serving at the 6:00 am mass on January 9. We grabbed the opportunity but to our surprise, we were asked to serve as deacons. With a weak body, I went to the Grandstand for our practice. Later, I realized that the Black Nazarene will be coming any moment. When I saw the image, I became glad and with teary-eyes moved by the emotion of crowd uttered a prayer of gratitude for such a privilege to witness such historic event at a close vantage point. I was not able to touch the image until the following day. Miraculously, my sore throat and my fever were gone by the time I served in the Eucharistic celebration. This may not be as grandiose as compare to a miracle of a lame who stood and made a walk of faith but an assertion that God is always there for us. Everyday creates a history and everyday a miracle happens. We may not be aware of it but God is with us all the time. God reaches out His hand to us and it is up to us if we will reach out our hands to Him in return. God does not only work in spectacular events but likewise in our usual ordinary everyday life.

We served well in the Eucharistic celebration and I was even the one who proclaimed the Gospel; the one whose voice has been previously impaired by sore throat and whose body cannot even stand for a minute without feeling dizzy.

THE UNIQUENESS OF QUIAPO

Unlike the devotion to the child Jesus (Sto. Niňo) which is venerated not only in Tondo but also in Pandacan, Aklan, Iloilo, Cebu and other far-flung regions, the image of the Black Nazarene has been centered in Quiapo. Furthermore, the image of the suffering Christ stirs the faithfuls’ emotion in a way that a person can relate to one’s own sufferings in life. Those who attended were more of the poor, less fortunate, classes C, D, and E crowd who find their hope for a better life in the miraculous image. In other words, the “masa” crowd as compared to other more pompous and elaborate celebrations swamped Luneta and Quiapo. The devotees consider it a rare privilege to be able to wipe his towel or handkerchief on the image robed in burnt red, kneeling and carrying a cross. They claim that the Black Nazarene always grants their petitions, both material and spiritual. The love and devotion that the people bear for Our Lord Jesus Christ whose miraculous image is lovingly called “Nuestro Padre Jesús Nazareno” play in personifying the Christian injunctions of learning to humble and deny oneself, and to courageously take up one’s crosses and trials in life in imitation of Christ[5].

When I wiped my handkerchief on the robe of the image, I felt three things: privileged, emotionally carried and honored. Not all people, though some fall in line, are given the privilege to touch the image since the seminarians, deacons and priests were granted a special request to touch the image. The people around moved me to faith. It became a communal act of veneration. I felt honored for being there because it is only once in my lifetime that one experience such a historic event that united the Church in the Philippines at that moment.

A POST-FESTIVITY EXPERIENCE

After the feast day itself (January 9), I went to Quiapo Church to pray and thank God for the everyday miracles that I receive. Quiapo is busy as usual and there were many people as compared to ordinary days. Some were praying the rosary. Some were reciting the novena. Some were walking towards the main altar in the center aisle walking on their knees. I stayed in front of the first pews and prayed for half an hour, asking God for the courage to continue my ministry. After that, I decided to exit the Church when I saw the confession line. There were a number of penitents and it took me another 30 minutes to reach the priest. But there is a line longer than that of the confession. It is the line leading to the image where one can touch it. It is not surprising to see such a number of people falling in line for the image and likewise, a shorter line for the confession. Indeed, the former is more sensually appealing but the Church must continue to encourage the cultivation of the sacramental life of the faithful the same way that the friars of time immemorial painstakingly promote the devotion to the Black Nazarene. There is nothing wrong in venerating the image that played an important role not only in one’s life but in our culture and in the Church of the Philippines but it must not overshadow the sacraments.

The Second Vatican Council recalls that tradition also witnesses to great ways of private and communal prayer. Popular devotion is very important for the spiritual life of the faithful and the Church has always been aware that it has to remain in contact with the liturgy, while She respects the special character of Popular devotion. In affirming the primary place of the liturgy, “the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows”[6], Vat. II also recounted that “the spiritual life, however, is not limited solely to participation in the liturgy“[7]. In fact, to nourish the spiritual life of the faithful there are also the “popular devotions of the Christian people“[8], especially those recommended by the Apostolic See and practiced in the particular Churches with the mandate or the approval of the Bishop. In recalling how important it is that such devotional expressions conform to the laws and norms of the Church, the Conciliar Fathers set forth the underpinning of theological and pastoral understanding: these “devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some way derived from it, and lead the people to it, since in fact the liturgy by its very nature is far superior to any of them“[9]. Moreover, the Archdiocese of Manila underscored that the Quiapo celebrations must be directed at understanding the doctrines of the Roman Catholic Church and encouraging the faithful to frequent the Sacraments of Confession and Holy Communion. In this case, popular devotions lead us to sacraments and therefore to God.

CONCLUSION

The Quadricentennial celebration carried the theme: ”JESÚS NAZARENO – KAGANAPAN NG BUHAY[10]” which appropriately embodies Jesus Christ’s salvific role as center of our lives. The Archdiocese of Manila aims a two-fold objective[11] of the celebration: (1) The renewal and strengthening of the faith of the Filipino people in the tender mercy and love of Almighty God, who sent His Son as a sacrifice for our sins[12]; and (2) The preservation and enhancement of the heritage devotion of the Filipino people in the Passion and Death of Our Lord Jesus Christ, the “Lamb of God who takes away the sin of the world”[13], under the special appellation of Nuestro Padre Jesús Nazareno.

Gradually, such objectives are being addressed throughout the Jubilee Year of the Black Nazarene. Pope John Paul II in his Apostolic Letter Vicesimus Quintus Annus wrote that: “Popular devotion should not be ignored or treated with indifference or contempt, since it is rich in values, and per se gives expression to the religious attitude toward God. But it needs to be continually evangelized, so that the faith which it expresses may become an ever more mature and authentic act. Both the pious exercises of the Christian people and also other forms of devotion are welcomed and encouraged provided that they do not replace or intrude into liturgical celebrations. An authentic pastoral promotion of the Liturgy will build upon the riches of popular piety, purifying and directing them towards the Liturgy as the offering of the peoples.” [14]

This shows the importance of knowing the value of popular devotion, of caring for its genuine substance, of purifying it where necessary, of enlightening it with the light of Sacred Scripture, and of directing it toward the Liturgy, without opposing one to the other.

___________

[1] cf. Lucio Gutierrez, OP, Archdiocese of Manila: A Pilgrimage in Time (1565-1999), Vol. I, (Manila: The Roman Catholic Archbishop of Manila, 1999), pp.34-38. Also P. Herce, O.R.S.A., “The Recollects in the Philippines,” Boletin Ecclesiastico de Filipinas, pp.225-228

[2] cf. http://www.rcam.org/Homilies/2006

[3] ibid.

[4] ibid.

[5] cf. Mt. 16:24

[6] Sacrosanctum Concilium, n. 10

[7] ibid., n. 12

[8] ibid., n. 13

[9] ibid., n. 13

[10] Jn. 10:10

[11] cf. http://www.rcam.org/Homilies/2006

[12] 1 Jn 4-10

[13] Jn. 1:29

[14] ORE, 22 May 1989, n. 17d, p. 10

Tuesday, November 21, 2017

Pilgrimage to Manaoag: History and Tradition

Pilgrimage to Manaoag:
History and Tradition

In 1937, the Philippine Historical Research and Markers Committee affixed a historical marker outside the Church which reads:

Administered since 1605 by the Dominicans, the first Church of wood lasted a century. The second one which was of stone was built through the generosity of Gaspar de Gamboa and Agatha Yangta, and inaugurated in 1720. In 1723, it was donated to the Dominican Corporation, but was destroyed by the earthquake of 1892. The provisional Church built of wood, was burned during the insurrection of 1898. The reconstruction of the present church began in 1901 with the return of the Dominicans.
It is evident that there are many events that transpired in the span of more than four hundred years but what stands out is the unwavering faith of the devotees that stood the test of time.

A sketch of the insignia of the Augustinians.

The Santa Monica Mission

Earlier missionaries labored a lot in Pangasinan due to the hard-heartedness of the natives. In 1600, the Augustinian built a small chapel dedicated to Sta. Monica, the mother of St. Augustine, and baptized some children. The settlement was too far from Lingayen where they were stationed. They had to travel three days by water, or two by land, to visit the settlement. Furthermore, the village was so small that it was not possible for a religious to find enough to do there to justify their continued residence.

Dominican Insignia inside the Church

So, the Augustinians offered to relinquish Sta. Monica in 1605 to the Dominicans who were then administering the neighboring towns. In 1608, the Sta. Monica mission was formally accepted by the Dominicans. The first Dominican priest to work in that mission was Fr. Juan de San Jacinto, OP. In 1610, the settlement was made an independent parish and Fr. Tomas Jimenez, OP was the first resident priest.

The Church of the Santa Monica mission was then relocated and renamed as “Manaoag” because of the following events that unfolded.

A Painting of Our Lady's apparition

The Story of Manaoag

Folk tradition has it that the Blessed Mother showed herself to a middle-aged farmer and gave him the message on where she wanted her Church to be relocated. The dramatic apparition of Our Lady happened on a low tree amidst the glow of heavenly light.

The man was said to be on his way from a grueling day in his farm. He was anxious about his home and his crops which he knew would be laid to waste anytime the raiders come for another depredation. Faced with this hopeless prospect, he resorted to the wellsprings of his faith. He has been taught by the good priest to have full trust and faith in the goodness and mercy of God and in the protection offered by the heavenly Mother. These thoughts came to him. He sighed resignedly to the Virgin Mary and somehow his fears vanished as he continued his slow pace homeward.

Our Lady who calls

As he followed the path from the hill in the deepening dusk, he became aware of a mysterious light coming from somewhere. He turned to the west to assure himself that he was not being deceived, and sure enough he saw that the sun has set. He made a full stop and turned his gaze to the light – a tree nearby. Instantly, he recognized the radiant face of a woman holding an infant in her arms. Unable to grasp the significance of the phenomenon and overcome by superstition, he wanted to run but could not. In a moment of hesitation, he heard a sweet voice calling out his name. He stood transfixed at the smiling face of the mysterious lady. He knelt down and she uttered, “Son, I want a Church built here in my honor. My children shall receive many favors in this place.”

The facade of the Churcg

The man to whom our Lady appeared in a glowing tree cannot contain his joy from such an extraordinary experience. It would not remain locked up in his breast but would overflow to others. Conceivably, he told his tale to his wife and children; then, to his close relatives and friends. But when he went to tell it to the priest, he got a different reception. The old padre did not only believe him but went on to insinuate that the man was suffering from hallucination induced by the extreme heat of the day.

We can imagine the dismay of the man about the reaction of his spiritual counselor. They have been preached on the love and veneration of the Blessed Lady of the Rosary, and in a moment of truth, should he be asked to reject the revelation of herself? And yet he was a witness of it all!

The shrine

The Tradition of Pilgrimages

Nevertheless, the story spread far and wide. People in the neighboring settlements heard of it and they came to verify it. These went home not only assured in the truth but they also felt that their petitions have been answered. The pilgrimages to the Lady developed into a tradition. They felt they had to make a visit to the shrine at least once a year to fulfill a vow, make new petitions to her, and offer her their devotion. The early pilgrims came in animal-drawn carts from as far as the Ilocos region, Zambales and Tarlac. Old people recalled long caravans that used to come during Holy Week.

The museum

The birth of the tradition came with the birth of a new name for the settlement. Coming home from their visit to the Lady and on being asked along the way from where they came, the early pilgrims would point to the general direction of the settlement and answer, “Dimad Apo ya mantatawag” (from the Lady who calls). It is significant to note that their answer showed their spontaneous belief in the “revelation” of the Blessed Virgin. They referred to the place as “where the virgin calls,” rather than Sta. Monica which means that they placed more significance to the “incidence” rather than the place. In time, the rest of the words in the phrase were dropped and a derivation was substituted – Manaoag. Thus, remained the name of the town which continued to be a center of traditional Marian pilgrimages up to the present.

Pilgrims lighting candles

Devotion to Our Lady of Manaoag

In the late 16th or early 17th century, the ivory image of Our Lady of Manaoag was brought to the Philippines by P. Juan de San Jacinto from Spain via Acapulco. Her crown and scepter are made of diamonds. Faithful devotees sponsor her garments. Thousands of flowers, candles and prayer petitions are offered to Our Lady by those who are praying in great need for miracles and those who are praying in gratitude as well. She is the patroness of the sick, the helpless and the needy....a Mother to everyone.

On April 21, 1926, the virgin of Manaoag was canonically crowned in the presence of thousands of faithfuls, by Msgr. Guillermo Piani, apostolic Delegate of the Philippines.This is an ecclesiastical recognition of the role of the Blessed Virgin Mary in this part of the country.

Our Lady who calls

The bombing of the Church
During the Japanese invasion of the 1940's, eyewitnesses recalled how a plane dropped four bombs intended for the Church. Three landed on the patio where they exploded causing damage to the façade. One fell through the Church’s roof but did not explode. In that trial, a religious brother was killed. He was rushing to the Church to secure the image of the Virgin when the bombs fell and exploded.

Dominican Novices

The Stolen Crown
In May 1973, the Church again suffered a misfortune. Times were hard and there was a great demand for antiques. This motivated the person or persons who one night robbed the Blessed Lady of her golden crown and cross pendant. The crown which has never been recovered was ages-old and the pendant cross used to be the pectoral cross of the bishop-saint of Vietnam, the Blessed Geronimo Hermosilla. The crown has since been replaced through generous donations of the faithfuls. On May 5, 1976, the 50th anniversary (Golden jubilee) of the canonical coronation of Our Lady of the Rosary of Manaoag was celebrated with the Papal nuncio, Msgr. Bruno Torpigliani as main celebrant.

The Dominican Novitiate of the Annunciation

Reflection

How many times have I offered my sigh to Our Lady? I cannot count anymore. She's has always been a mother who consoles me in my difficulties in life.

Manaoag will always be a part of my life. This is where I spent my Novitiate year. As a novice, we offered a rosary to her everyday. Every after dinner, we would visit her and say a little prayer. One evening, I even walked kneeling from the main door to the altar asking for her intercession. She's always been there asking us to be closer to her Son, Our Lord Jesus Christ. I am privileged to witness the 75th anniversary of her canonical coronation.

Many people are asking desperately for miracles. And miracles do happen today if we would only open our hearts and heed God's call.

The Nave

Liturgical Celebrations and other events

Daily Masses
Regular Schedule:
M to F – hourly from 5AM to 11AM
Sat – hourly from 5AM to 12NN and 4:30PM
Sun – hourly from 5AM to 12NN, 3:00 PM to 5:00PM

Confession: W&F – 7:00 AM to 8:30AM

Rosary: M to Sat – 5:45 AM

Blessing of Vehicles and Religious Articles

For Vehicles: Every after mass from 7:00 AM to 11:00AM, 3:00 PM to 4:30PM
(blessing area at the back portion of the Shrine)

For Religious Articles: Every after mass inside the Church & 3:00 PM to 4:30 PM
(blessing area at the back portion of the Shrine)

Fiesta
This is a 10-day activity where it covers a nine-day Novena Mass and the Fiesta proper on the 10th day.
Schedule: Every First Sunday of October and Third Wednesday after Easter Sunday.

A sculpted image of Our Lady in a tree

How to go to Manaoag

A. Public Transportation
In Manila, go to bus companies like Victory Liner (Dagupan Destination), Five Star, or Dagupan Bus Line and ask them to drop you at Manaoag Church. The trip takes about 4 hours. If you’re coming from Baguio, Manaoag is about 2 hours.

B. Private Vehicle
Drive your way towards Tarlac City bound for Baguio City. You will pass the following towns: Gerona-Paniqui-Moncada-San Manuel. Then, there's an arch with the sign "Welcome to Pangasinan". Then, you'll pass, Carmen-Villasis-Urdaneta.
1st option [alternative road]:
Left to the intersection (after passing the Urdaneta Market), you will see a mall, then a Shell gas station, go right, you'll pass a school, then there's a secondary road at the end, going left is towards Manaoag. Then, you'll see the church.

2nd option [main road]:
Pass the intersection in Option 1 (go straight ahead). There's a sign post where you'll turn left bound for Manaoag. Then, you'll see the Church.
What to do in Manaoag:

1. Attend the Eucharistic celebration and other liturgical events
2. Mass intentions3. Pray the Rosary
4. Light a Candle at the candle gallery
5. Visit the museum
6. Visit the Rosary Garden
7. Visit the Veneration Area
8. Visit the two official souvenir stores
9. Visit the Paschal Chapel
10. The Way of the Cross

11. Blessing of Religious items

12. Mass inte11. Try local delicacies like tupig
12. and many more...

Sources:
Aduarte, Diego de, Historia de la Provincia del Santo Rosario de la Orden de Predicadores en Filipinas, Japón y China, 2 vols., Madrid, ed. Manuel Ferrero, OP, 1962.

Cortes, Rosario M., Pangasinan, 1572-1800, Quezon City: University of the Philippines Press, 1974.
Ferrando, Juan and Fonseca, Joaquín, Historia de los Padres Dominicos en Filipinas y en sus misiones de Japón,, China, Tung-king y Formosa, 6 vols., Madrid, 1870.
Gonzales, Jose Maria, Labor Evangelica y Civilizadora de los Religiosos Dominicos en Pangasinan, Manila : U.S.T. Press, 1946.
Gutierrez, OP, Lucio, Archdiocese of Manila: a Pilgrimage in Time (1565-1999), Manila: The Roman Catholic Archbishop of Manila, 1999.
Millan, Salvador, Breve noticia acerca de la aparicion de Ntra. Sra. de Manaoag, Patrona de Pangasinan seguida de la novena en honor de esta Señora, Manila : Tip. del Col. de Sto. Tomas,1891.

Tuesday, November 14, 2017

St. James the Apostle Church in Betis, Guagua, Pampanga

In 2009, the National Museum installed a marker proclaiming the St. James the Apostle church in Betis, Guagua, Pampanga as a national cultural treasure. This prompted us to visit the Church in 2010. From Bacolor Church, we passed by this Baroque-inspired Church that never fails to captivate a person with its architecture and artwork. My eyes feasted on this “heavenly bliss” on earth.

The retablo, a classic altar, is ornately decorated with carved designs. The religious frescoes in the ceiling and murals on the wall with its intricate sculpture and paintings in gold dust are reminiscent of the Renaissance age of European Art. One can behold the majesty of its ceiling, walls and the altar from the aisle near the main door. There are paintings and murals of the Holy Family, selected Biblical scenes, Catholic saints and cherubs. No wonder, it is dubbed as “the Sistine Chapel” of the Philippines.

Betis is used to be a town before it was merged with other sitios now forming Guagua. The church was built by Augustinian priests from 1660 to 1670. The initial structure was composed of wooden materials. However, the Church was destroyed by several fires, which justified the consequent use of non-combustible concrete materials in 1770.

The artworks of the interior were extensively done in 1939 under the last Spanish friar who served as parish priest, Fr. Santiago Blanco, OSA. Native painter Macario Ligon was later commissioned to paint the ceiling of the church. Later in the 1970s, Ligon's assistant and nephew Victor Ramos restored 80 percent of the ceiling and mural paintings. The floor of the Church is remarkably made of tough native wood.

A museum (Museo Ning Betis) stands on the right side of the Church which shows some vintage photos and history of the Church. However, I do not find it very satisfactory. They must try to improve the museum as part of the cultural heritage of the Archdiocese of San Fernando and of the Philippines.

Outside, sculptures could be found including the monuments of Santiago de Galicia, St. Joseph the Carpenter and the Sacred Heart of Jesus. Also in front of the church is the Betis Artesian Well known to be the oldest deep well in the province.

We were not able to stay longer because of time constraints. We left this beautiful Church with prayers and happy hearts.
Sources:
Philippine Daily Inquirer, 07/25/2009

Betis Church, our own 'Sistine Chapel' by Anna Valmero INQUIRER.net

Tuesday, November 7, 2017

San Guillermo Church in Bacolor, Pampanga

The facade of the Church

The San Guillermo Parish Church (or popularly, Bacolor Church) in Pampanga is well-known throughout the Philippines, at least, for three reasons: First, it is a very old Baroque-styled Church which was built in 1576 by the Augustinian friars, concurrent with the foundation of the town of Bacolor itself. It has been a mute witness of gracious liturgical celebrations and mournful funeral rites through the centuries. It stands as the faith monument of the Catholics in this part of the country.

Secondly, its 12-meter altitude has been cut into half after the devastating Mt. Pinatubo eruption on June 15, 1991. Lahar flow devoured the town leaving its 50,000 residents homeless. Nevertheless, the spirit of bayanihan emanated from the town’s people as they dug up and recovered the altar. They relocated it under the dome in order for the tall wooden retablo to fit in. When the lahar hardened, many returned and build their homes.

Santino of 'May Bukas pa'

Lastly, it served as the set for the location shoot of a high-rating soap opera in 2009, May Bukas Pa. It is a local drama series with a religious tone that revolves around the life of its protagonist, the boySantino and his relationship with BRO(Jesus Christ) whose image can be seen inside the Church. Undoubtedly, it made the Church more famous that many local tourists visit it regularly.

The place was not as developed as today, the first time I went there in 2002. I was with a group of Dominican brothers and sisters who attended a seminar on Justice and Peace. Sr. Rose Yaya, OP gave us a short history of the Church as well as the physical adjustments inside the Church after the deluge of 1991. The main door today was just once a window in the facade. One needs to bow down before one could enter the Adoration Chapel. The ceiling, evidently, becomes lower while the arches of some formerly high lateral windows already touched the ground. It served both for illumination and ventilation. And as mentioned earlier, the beautiful retablo was preserved.

Low arched opening to the Adoration Chapel.

In 2010, I went there again, now with my family, to stop by before proceeding to Subic. We took pictures and identified the different spots where scenes from May Bukas pa was taken. We even took a photo with “BRO”, an image of Jesus Christ the Risen Lord. It is good that there is a continuing beautification and maintenance inside the Church and the plaza. However, they need to develop a formal museum to showcase all of those antique images of saints, vintage photos and the old gold-painted altar table that we saw for the first time. Indeed, Bacolor Church is a rich cultural heritage.

The people held on to their faith during troubled times...and this Church has been their refuge and strength. Truly, BRO never abandoned His children. He is almighty and we must offer our lives to Him Who is (as the inscription in facade says) “Rex Regum et Dominus Dominorum” (King of kings and Lord of lords).

Facade of the Church

GLOSSARY
Bayanihan refers to the spirit of communal unity or effort to achieve a particular objective.

Retablo is the carved altar behind the communion table where the tabernacle, crucifixion and icons of a parish church’s patron saints are enshrined.

Lahar is a type of mudflow or debris flow composed of pyroclastic material, rocky debris, and water. The material flows down from a volcano, typically along a river valley.

Thursday, November 2, 2017

The Ivatan Window

THE IVATAN WINDOW
A Reflection on Batanes Mission Exposure
March 29 to May 3, 2007
Rev. Fr. Louie R. Coronel, OP

Introduction
A meter-thick wall of lime and stones opens to the horizon through a small orifice with wooden flaps secured by double horizontal beams and vertical wedges which snuggly fit into its corresponding holes. Such is my finite description of a typical Ivatan window. Somehow, it reflects the people of Batanes. Like any Filipinos, Ivatans are friendly and hospitable yet they are ever prepared to fight for their land as evidenced by their formidable fortresses called Ijiangs atop geographical elevations where they used to hurl volcanic stones against their enemies. The isolated province is composed of ten[1] islands of which only Batan, Sabtang and Itbayat are inhabited. It is even nearer Taiwan[2] than mainland Luzon. Likewise, it is a point of entry as well as exit of tropical typhoons which make the people resilient in taming the wind. The geographic, climactic and cultural orientation of Batanes is naturally as defensive yet receptive as an Ivatan window.

Batanes holds two distinctions: it is the northernmost and the smallest province of the Philippines both in terms of population[3] and land area[4]. However, it is more than just geographical superlatives. It can broaden the horizon of its tourists both foreign and local. I, together with Fr. (then Rev.) Val Magboo, OP, treasure my exposure in Batanes as a deacon not only for sentimental reason that the Dominicans evangelized Batanes but also because of the warm welcome that was given to us by the people headed by Most Rev. Camilo Gregorio, DD, Bishop-Prelate of Batanes and the challenges of the mission that we experienced.

CHALLENGES IN THE BATANES MISSION

1.      Bro.Val and Bro. Louie: a Liturgical Committee of their own?

We arrived with the Bishop himself via Asian Spirit Airlines few days before Holy Week to assist in the ministry of the Prelature. We were confident that since we were not really familiar with the entire liturgy for the Holy Week, not mentioning the custom of the locality and the Bishop’s preference, the deacons of the Prelature will help us especially that Fr. (then Rev.) Francis Montero was there who is adept with regard to liturgical matters. They provided great assistance but in an unexpected turn of events, the Bishop dispersed all the deacons in the other islands on Maundy Thursday leaving just the two of us in Basco for the Easter Triduum.

In the Studentate, there is the ever-reliable Studentate Liturgical Committee (SLC) to assist us in our liturgical needs. There, we really took time to read the Ceremonials of Bishop, review the General Instructions on the Roman Missal and browse other Liturgy Books. I prepared the liturgy for Good Friday and Black Saturday while Bro. Val prepared for the Easter Vigil. We coordinated with the choirs, the lectors, the monoguillos[5], and virtually to everybody concerned. The priests assigned in Basco were very helpful and supportive. We made a systematic inventory of the things that we needed like the basin for washing of the feet, the Paschal candle, towels, the veiled Cross for Good Friday and matches among others even the Rite of the Liturgy itself. They really appreciated our service.  It’s an experience to be both the ministers and an SLC of our own.

2.      Singing without Vocal Chords!

On day one of our exposure, we were given the assignment by the Bishop himself to sing the Filipino Exultet. Whew! It is a tough job for non-cantors like us who just perform privately while taking showers. We don’t have the vocal chords for singing the Exultet though we have been given the opportunity to sing in the Novitiate before. We decided that both of us will sing it so that both will have the experience and it would not be too heavy a load for us. The Bishop boosted our morale especially when he said, “The people love you as you areno matter how your voices will sound.” We practiced every now and then and on that night, we sounded just fine. Every brother/seminarian must really take their music practices seriously.

3.      Preaching in the Pulpit

We delivered homilies on several occasions: Holy Week, Baptisms, Weddings, Funerals, Feasts of Patron Saints, the Seven Last Words and even the blessing of a sari-sari store. Our preaching is anchored in our study, prayer and community. Without these, it will be empty. The people seemed happy to hear us deliver our preaching. They even commended us. Of course, we expressed our gratitude for their affirmation but we didn’t outrightly believe them because there are still many things to learn and improve. We need a deep spirituality in order to produce a quality reflection that must be executed in accord to the parameters that we have learned in the formation house.

My Good Friday homily was my favorite. When I kneeled before the Bishop asking for his blessing before the Gospel, he whispered and told me to deliver it slowly, clearly and from the heart. It was a touching homily about the love of God. I realized that if one preaches from the heart one can never be short of moving the people to God.

4.      Imnajbu[6]: The Gift of Presence

Mere presence means a lot. When the Spanish Dominicans arrived in the 17th century in Batanes after circumventing the treacherous Balintang Channel, they landed in a site called Imnajbu. A marker stands to remind the people of the dawn of evangelization of the islands amidst the painstaking challenges of the mission. When we went there, somehow I felt the connection with the past. I admire the fortitude of the early Spanish missionaries and I am challenged to continue their mission of spreading the Good News to all walks of life. After Bishop Salazar’s term[7], it was only when we arrived that the people saw the Dominican habit again. Our mere presence delighted the people. Our mere presence is a continuation of Imnajbu. It is a gift to be with them as well. It is challenge to make our presence felt.

5.      Dominican Family Gathering in Batanes

We visited the Dominican sisters’ convent on our first week in Batanes. Just imagine, we were in our jackets during the Holy Week! We had a great time eating dinner with them and afterwards, we played a game although an old sister was too sleepy already by 9:00 pm. We also met the Dominican Laity in Itbayat and in Batan. They pledged to pray for our perseverance in vocation and we are ever grateful for that. Even though the Prelature is not anymore under the formal jurisdiction of the Dominicans in the Philippines, I really felt at home because of the presence of the Dominican Family. Even Bishop Gregorio is a member of the Dominican Family. It is a challenge to orient further the Dominican Laity about their roles as Dominicans in the world and to give them spiritual guidance. The gathering strengthened the spirit of collaboration in our apostolate and mission.

6.      The Bishop

The presence of a Bishop in a liturgical celebration is a challenge indeed. It means more movement but it means more meaning as he is the shepherd uniting his flock. The Bishop, aside from being open, trusting, prudent and generous to us, is a proud Thomasian…a proud Dominican. Every now and then, especially after lunch, he gave us an informal lecture about matters of Consecrated life, Morals, Canon Law, History, Dogma and virtually anything under the Catholic Sun. Mere words and gestures are not enough to thank him for being a part of our formation.

7.      Bumpy Roads and Bumpy Waves

The transportation to Batanes nowadays is by airplanes but in the previous years, ships sailed for a time before reaching Luzon. From Batan to Sabtang, a bumpy faluwa[8] ride awaits. From Batan to Itbayat, there are two options: a 45-minute bumpy boat ride or a 10-minute air flight from a 10-seater plane which lands on an uncemented runway. I have experienced virtually all means of transportation there: jeepney, boat, truck, tricycle, airplane and my unforgettable 9-kilometer bumpy motorcycle ride from Nakanmuan to San Vicente (Centro) in Sabtang island which is comparable to a motocross race.

The water in Sabtang channel was turbulent considering that it was summer. What more during stormy season? It is natural for Batanes’ waters to be bumpy. The waves is not unidirectional, it opposes one another as the South China Sea meets the North Pacific Ocean. It is interesting to note that a boat ride to Sabtang is from San Vicente[9] in Ivana to San Vicente[10] in Sabtang. The people pray for a safe journey under the patronage of San Vicente Ferrer. The boat ride is a flight from one San Vicente to another so a committed missionary must face the challenge of transportation.

8.      Stranded in Itbayat

The supposed to be three days in Itbayat, the northermost inhabited island of the Philippines, became six. I cannot count anymore how many times we bid goodbye to the people without knowing that our flight will be cancelled again and again. Fr. Domingo Deníz, OP[11] did not allow us to take the boat. The people have superstitious belief that one should not take a boat on the feast of St. Catherine of Siena. In the previous years, accidents happened on this date according to them. My companion was beginning to lose hope that a flight will not be scheduled until after a month because that happened to others. However, we remained steadfast in faith and we did the things that must be done momentarily until the flight resumed.

9.      Time out for Ivatan Time

Ivatans have time for specific tasks. Most men are in the field during the morning. They play basketball in the plaza at high noon notwithstanding the scorching heat of the sun and drink liquor in the evening. The people sow seeds when it’s sunny yet they pray that after planting their crops the rain will pour to assure that their crops will grow. On the contrary, Ivatans seemingly do not have a specific time for events such as liturgical celebrations. The priests assigned in Batanes sometimes find it hard for the people to be punctual. Perhaps because of their orientation that in the islands they have the luxury of time. Once, we waited for 45 minutes before the arrival of the bride. The priest taught them a lesson by asking the choir to sing the entrance hymn while the entourage marched to the altar in the amazement of the people who first experienced a “wedding without a bride”. Actually, we just waited in the altar until the she arrives.

Generally, they are used to last-minute preparations. Missionaries must observe and respect their culture but they must re-orient them regarding punctuality in attending the mass and preparing for any event since in Batanes, practically all events are Church events.

10.  The Native Tongue

It took me quite a time to memorize “Maypaydamnay kamu su Dios su asa diniu” which means “Let us offer each other the sign of peace” and “Tayuka dana u misa. Dios machivan diniu” which means “The mass has ended. Go in peace to love and serve the Lord.” And they appreciated greatly our efforts to at least speak their native tongue. A missionary who will be assigned in the mission must learn how to study their culture even their language because in that way, they will be more equipped in enfleshing the Word of God in the hearts of the people.

REALIZATIONS ON THE BATANES MISSION

1.      There are Many Things to do; We cannot do it all; and the Work is Unending!

We were on our last days in Sabtang island when we learned about the proposal to build a museum on the ground floor of San Vicente Ferrer Parish Church. I curiously asked the priest temporarily assigned in Sabtang about the materials that they would display in the museum if ever. He toured me in the former beaterio[12] turned storage room and the ground floor of the Church where precious vestments and termite-infested old books were kept respectively. These are treasures of the Church that needs to be preserved. We would have gladly helped in putting up the museum and archives but I realized that we are just on exposure. It is only just a taste! We cannot do such major project in such a limited time. Bro. Val was concurrently engaged in research as well.

Furthermore, even in our future ministries there will be many things to do. We cannot do it all but we can make our apostolate worthwhile by giving our best for the Lord and for our fellow faithfuls. The work of the Church is unending and we will experience more in the future.

2.      Our Theological Knowledge is Useless unless the People Understand it.

Other than our homilies during Eucharistic celebrations; baptism, house blessing, funerals and other liturgical services are avenues to preach, to reach those who do not regularly go to mass and to give catechetical instructions and exhortations in Christian living. Our Theological formation is indispensable but our preaching will be useless if we cannot translate our sophisticated Theological jargons into a more digestible form for our fellow faithfuls. We study not for ourselves but for the people. Indeed, we cannot share what we do not have. But we cannot also share what we have if a barrier exists.

3.      Review your Liturgy.

In our experience in Batanes, knowledge in Liturgy must a part of the preparation of anyone preparing for the mission. It is not enough that we just know the basics but a review is needed to effectively serve God. Modifications and adaptations can be used for pastoral reasons.

4.      Poor but not Hungry

Though majority of the Ivatans are poor, they are industrious people. They may be living simply but the abundance of their crops in the field and the fish in the ocean never cease to provide for their sustenance. As religious, we embrace poverty but this should not be a stumbling block to be productive and effective but, on the contrary, must help us to live simply, need simply and preach effectively by witnessing.

5.      Preaching by Witnessing

Though the Ivatans are scattered in three major islands, a scandal in one island does not only spread in the entire island in no time but can reach the other islands as well especially with the advent of texting. People, naturally, desire to know. Being witnesses to our preaching is an effective way of spreading the Good News in these islands. Once, when I delivered a homily on the feast of St. Catherine of Siena in Itbayat, I was surprised that the people from Batan Island already knew about it when we arrived there. Even before we arrived in Batanes, the Bishop has announced to the people that we will be coming and they really anticipated it. By the mere fact that our arrival in the islands delighted the people, so they expected us not to be just nominal preachers but servants of God who preach by witnessing.

6.      Pagyamanin kung Ano ang Meron

Not everything that we can find ordinarily in other places can be seen in Batanes. There are no funeral parlors, no movie houses, no malls. Root crops, upland rice, some fruits abound but other foods are imported from the mainland. It was only in 2007 that the Bishop blessed a small market in Basco because the people are self-sufficient. They use the abaya[13] leaves as plates; upo as drinking vessel; cogon grass as roof; and another kind of grass as basket to mention few. Their resourcefulness is amazing. In stormy season when the rice supply is depleted and there’s no means of transportation, they can survive eating wakay (camote) and ube (whitish in color) and luñes[14]. If potable water is not available for a long period of time, the sea water can be cooked with garlic and onion for them to drink. They recycle their left-over food and call it balance for the following day. They adapt to their condition. They taught me how to be resourceful, innovative and flexible.

7.      Bayanihan Spirit is Strong in Batanes

Any great fiesta in Batanes will not happen without the entire settlement participating. I’ve seen it in Mahatao during the blessing of the newly-renovated Church and in Ivana during the feastday of St. Joseph the Worker. As early as 2:00 am, men slaughtered cows and pigs and the women cooked their traditional food and rice afterwards. The children also have a contribution in helping their mothers prepare for the feast.

If one needs help in planting crops or when a worn-out cogon roof must be replaced, the neighborhood is ever-ready to help. In time of their need, it is natural to help others as well. Bayanihan is community life. If a person has no community life, it is very evident because he will be fixing his own roof alone.

8.      We are called to be “Servi Servorum Dei”

We are privileged to meet the hospitable people of Batanes. I would like to mention two of them: Tata and Auntie[15] Fely.

Auntie Fely was always delighted to cook for us and to serve us our meals. She even cooked lunch for us at the beach. Tata, on the other hand, worked as a labandero, cook, gardener, etc. in Manila to support himself until he finished his studies. He is now an extraordinary minister of communion and even if he is not anymore underprivileged, he was very glad to get our soiled clothes and wash them as his service to the Church. Furthermore, there were a number of convent boys who were scholars of the Prelature who served us. Honestly, we were not used to being served like señores yet coincidentally, we stayed in the palacio[16]! These people served us not because we are ordained members who are perfect but they serve us because it is their own way of serving God, serving wholeheartedly without expecting anything in return.

9.      Not Everything you Plan will Happen
When the deacons of the Prelature had a recollection, Bro. Val and I made our own: a long walk from the palacio to Songsong Bay. We prepared our food, our breviaries and other things. The sun shone brightly but when we reached our destination, it rained. The weather was so unpredictable. We learned that we can plan but we should be ready for surprises as well. At the end of the day, we went home satisfied with a great experience.

10.  Reflecting does not Need too Much Effort

The priest assigned in Sabtang asked us not to leave the island without visiting the remotest settlement of Chavayan. We rode a truck going there. After visiting a beautifully maintained old Ivatan houses, we went to Savidug (hometown of Fray Gregorio Hontomin, OP) by tricycle. Then, we went back to the Centro by walking 3 kilometers. We did not take the road but the coastline. By looking at the mountains, the waters, the sand… we have reflected on many things. We talked about the greatness of God. At dusk, we arrived at the Centro. We have just experienced Fray Hontomin’s trail.

RECOMMENDATION AND CONCLUSION

Not everybody has experienced Batanes. If they have been there, they would not have probably experienced what we have undergone in five weeks. We were trained in Liturgy and we experienced a very personalized Holy Week Liturgy with a Bishop. We lived in a former Dominican territory as guests of hospitable non-Dominicans. It was my first time to administer an adult baptism; to witness a funeral in which people do not weep; to observe an honesty store[17] and what else…to experience Batanes! We would like to share our experience to others but words are not enough and no matter how many pages this reflection takes, it cannot replace the experience of being there in Batanes. I hope that our experience will be experienced by others as well.

The terrains of Batanes is both beautiful and dangerous. Nature’s beauty will entice you yet the massive cliffs and ravines may challenge you. Batanes is, indeed, a paradise for both Ivatans and Ipulas[18] alike. At the height of our experience, we have realized that Batanes is only a Mount Tabor for us. We need to go back to our homebase to continue our work renewed; our horizons broaden; and share the paradise which is Batanes. We are privileged to have a peep inside the defensive yet receptive Ivatan Window.

Dios mamajes[19], Batanes!

NOTES:
[1] The ten islands of Batanes are Yami, Misanga, Ditarem, Siayan, Itbayat, Dinem, Batan, Sabtang, Ivuhos, and Dequey.

[2] Batanes is 500 km. away from Manila while Batanes to Taiwan is just 218 km.

[3] Batanes has a population of 15, 656 as of year 2000 of NSO Census. It remained virtually the same since a number of Ivatans migrated to other places annually.

[4] The land area of Batanes is 23,000 hectares.

[5] An old Spanish term for acolytes or sacristanes.

[6] Pronounced as “Im-nah- boo”

[7] The third Bishop-Prelate of Batanes and the immediate predecessor of Bishop Camilo Gregorio.

[8]Faluwa is a native boat without oars designed for Batanes waters.

[9] A baranggay of the municipality of Ivana.

[10] A settlement in the island of Sabtang.

[11] A Spanish priest assigned in Itbayat for more than 33 years.

[12]Beaterio is the house of beatas who devote themselves to prayer and serve the needs of the priest and the Church. They remain single until they decided to leave the beaterio. Beatas are only active in Itbayat and some parts of Batan.

[13]Kamansi in Luzon.

[14] Pieces of fried overcooked pork in lard which can be stored for a long period of time even without refrigeration.

[15] The Ivatans’ respectful address to a lady.

[16] The old residence of the Prelates of Batanes like Msgr. Baltazar and the late Bishops, Peregrin and Salazar. The new one which was the former beaterio is simply called Bishop’s Residence.

[17] A store where there are no persons selling and buyers just leave the money, get their change if they have and go home with the commodity.

[18]Ipula means non-Ivatan which is usually applied to the people of mainland Luzon.

[19]Dios mamajes means “Thank You” in Ivatan.